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Текст АРИ

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The general rule that emerges is that there is Atik and AA of MA, and Atik and AA of BON, and correspondingly, exactly, Abba and Yeshsut of MA, Bina and Tvuna of BON, and correspondingly, exactly, ZA and Yaakov of MA, Rachel and Leah of BON. Thus there are three aspects: for AA of the male is to Atik of the male just as Yeshsut is to Abba, and just as Yaakov is to ZA. Likewise, the Nukva of AA is to the Nukva of Atik just as Tvuna is to Bina, and just as the small Rachel is to the upper Rachel. It follows that when all the aspects are combined, there are three aspects of male and female, namely: one, Atik and Nukva, in which AA and Nukva are included; two, Abba and Ima, in which Yeshsut are included; three, ZON, in which Yaakov and Rachel are included.

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1Thus, AA of the male is to Atik of the male just as Israel Saba is to Aba, and just as Yaakov is to ZA, etc.: This continues from Nekudim, where the bottom Hey rose into the Einayim, and the AHP of every degree went out to become the discernment of the one below it; hence every lower one is reckoned as the lower half of the degree of its upper one — that is, as the AHP of the upper one. Therefore the Rosh of Atzilut, namely the Keter, divided into two degrees, GE and AHP, which are Atik and AA; and likewise the Toch of Atzilut divided into GE and AHP, which are AVI and YESHSUT; and likewise the Sof of Atzilut divided into GE and AHP, which are ZA and the upper Rachel, and Yaakov and the lower Rachel. Now, GE are the discernment of GAR of the degree, the KHB within it, for Einayim and Nikvey Einayim comprise Hochma and GAR of Bina, and the AHP that went outside the degree comprise ZAT of Bina, and ZON.
And the reason for this division in the middle of Bina is that the bottom Hey that rose into the Einayim, which are Hochma, drew the AHP outward — since, being below the screen included in the restricted bottom Hey, this restriction of the bottom Hey cannot rule over GAR of Bina so as to remove them, for this reason, from the law of Rosh. For the whole matter of the restriction pertains only to the light of Hochma, and GAR of Bina, in any case, do not receive Hochma, but only the light of Hassadim, in the secret of, “for He delights in mercy.” Hence GAR of Bina never go outside the degree, on account of the rising of the bottom Hey above them. For this reason it is reckoned that the Sefira of Bina divided into two: its GAR remained in the upper degree, that is, with GE, while its ZAT, together with ZON, descended to the lower degree — for ZAT of Bina need the illumination of Hochma, and hence the power of restriction of the bottom Hey already rules over them, and therefore they resemble ZON.
By this you will understand why all the levels that came out of MA are whole, except that the level of Bina of MA alone separated in two: GAR of Bina of MA were taken by the upper AVI, and ZAT of Bina of MA were taken by YESHSUT. Whereas the Keter of MA was taken by Atik, in all the ten Sefirot within it; so too Hochma of MA was taken by AA, and ZA of MA was taken by ZA, and Malchut of MA was taken by Malchut. Thus no Sefira of MA separated into two halves, except that the lower Sefira is reckoned as the AHP of the upper Sefira — so that Hochma of MA becomes the AHP of the Keter, and Malchut of MA becomes the AHP of ZA of MA. But within each of these Sefirot, all ten Sefirot of that Sefira remained joined in wholeness; only the Bina of MA alone separated into two halves: GAR to AVI, ZAT to YESHSUT.
And from the above you will understand this well: that all five Partzufim of Atzilut are reckoned, in their generality, as a single degree, containing ten Sefirot, and therefore the generality, too, necessarily divides into GE and AHP, just like the particulars — as is known, that the particulars and the generality are always equal to one another. Hence the GE of Atzilut comprise GAR, which are:
Keter, Hochma and GAR of Bina. And the AHP of the generality of Atzilut comprise: ZAT of Bina, ZA and Malchut. In such a way that, from the Chazeh [chest] and above of AA, is the discernment of Galgalta, Einayim and Nikvey Einayim of the generality, which are Atik, AA, and the upper AVI; and from the Chazeh and below of AA is the discernment of the AHP of the generality, which are YESHSUT, ZA and Nukva. And by this you will understand the great advantage that the upper AVI has: that although they clothe the Guf of AA from the throat to the Chazeh, they are nonetheless still reckoned as the discernment of the Rosh of Atzilut, because the screen has no rule whatsoever over GAR of Bina, as said above. And remember this.
2Three aspects of male and female, namely: one, Atik and Nukva, in which AA and Nukva are included. Two, AVI, in which YESHSUT are included, etc.: which are the root of the Mochin, the Mochin itself, and the receivers of the Mochin, as above (page 630, the passage beginning, “And all”); study it there well. The continuation of the ARI’s words will be explained in the Inner Observation here.

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